I would not hesitate to say that nine out of ten of the critics of the peace movement get the argument turned upside down. "You cannot change human nature" has become a sort of incantation with those critics. Perhaps you cannot "change human nature" I don't indeed know what the phrase means. But you can certainly change human behavior, which is what matters, as the whole panorama of history shows.
Change means movement. Movement means friction. Only in the frictionless vacuum of a nonexistent abstract world can movement or change occur without that abrasive friction of conflict.
Men don't like to step abruptly out of the security of familiar experience; they need a bridge to cross from their own experience to a new way. A revolutionary organizer must shake up the prevailing patterns of their lives -- agitate, create disenchantment and discontent with the current values, to produce, if not a passion for change, at least a passive, affirmative, non-challenging climate.
Dostoevski said that taking a new step is what people fear the most. Any revolutionary change must be preceded by a passive, affirmative, non-challenging attitude toward change among the mass of our people. They must feel so frustrated, so defeated, so lost, so futureless in the prevailing system that they are willing to let go of the past and chance the future. This acceptance is the reformation essential to any revolution.
It wasn't that people were antagonistic; it was more that they were accustomed to doing their work in a certain way, and change always causes some people to be uncomfortable.
The regeneration of a sinner is an evidence of power in the highest sphere moral nature; with the highest prerogative to change nature; and operating to the highest result not to create originally, which is great; but to create anew, which is greater.
The effort necessary to remain uncorrupted in an environment where fear is an integral part of everyday existence is not immediately apparent to those fortunate enough to live in states governed by the rule of law. Just laws do not merely prevent corruption by meting out impartial punishment to offenders. They also help to create a society in which people can fulfil the basic requirements necessary for the preservation of human dignity without recourse to corrupt practices. Where there are no such laws, the burden of upholding the principles of justice and common decency falls on the ordinary people. It is the cumulative effect on their sustained effort and steady endurance which will change a nation where reason and conscience are warped by fear into one where legal rules exist to promote man's desire for harmony and justice while restraining the less desirable destructive traits in his nature.
The quintessential revolution is that of the spirit, born of an intellectual conviction of the need for change in those mental attitudes and values which shape the course of a nation's development. A revolution which aims merely at changing official policies and institutions with a view to an improvement in material conditions has little chance of genuine success. Without a revolution of the spirit, the forces which produced the iniquities of the old order would continue to be operative, posing a constant threat to the process of reform and regeneration. It is not enough merely to call for freedom, democracy and human rights. There has to be a united determination to persevere in the struggle, to make sacrifices in the name of enduring truths, to resist the corrupting influences of desire, ill will, ignorance and fear.
There are times of great change, times when old landmarks are being upset, when submerged forces are rising, and just as we deal promptly or linger over the solution of these problems, our progress will be rapid or slow, sound or broken... The problem is put to us one by one, to each nation one by one... He has shown us the possibility of strength within us, and then He has shown us where the danger, the weakness lies. He is pointing out to us how is it that we may become strong. On us it lies ... to answer the question which God has put to us, and according as we answer on it depends how this movement will progress, what route it will take, and whether it will lead to a swift and sudden salvation, or whether, after so many centuries of tribulation and sufferings there is still a long period of tribulation and suffering before us. God has put the question to us and with us entirely it lies to answer.
If you cannot immediately change your undesirable situation, you can choose the practice of appreciation.
Let the change begin with your choices this very moment.
A tiny change today brings a dramatically different tomorrow.
I find the best way to love someone is not to change them, but instead, help them reveal the greatest version of themselves.
Somebody will ask those of us who compose with the aid of computers: 'So you make all these decisions for the computer or the electronic medium but wouldn't you like to have a performer who makes certain other decisions?' Many composers don't mind collaborating with the performer with regards to decisions of tempo, or rhythm, or dynamics, or timbre, but ask them if they would allow the performer to make decisions with regard to pitch and the answer will be 'Pitches you don't change.' Some of us feel the same way in regard to the other musical aspects that are traditionally considered secondary, but which we consider fundamental. As for the future of electronic music, it seems quite obvious to me that its unique resources guarantee its use, because it has shifted the boundaries of music away from the limitations of the acoustical instrument, of the performer's coordinating capabilities, to the almost infinite limitations of the electronic instrument. The new limitations are the human ones of perception.
You have your thoughts and I have mine. This is the fact and you can't change it even if you kill me.
Living in an institution, rumours of change can make life more bearable, and starting rumours can be a wonderful pleasure for those without much hope. The National Theatre was like that.
Camilla lights a candle, starts to turn around, 'Charles, what is it, baby? You seem kinda down.' He said, it don't seem fair, and it just ain't much fun, When your mama's got two birthdays, And you only got one! You got that Royal Birthday blues, That lack-of-an-official-birthday-blues,
Phillip takes a drink o' wine, And tells it like it was, 'This is what you have to do my boy, and here's the thing, because.... One day you're gonna rule the world, but you're gonna have to hang around... 'Coz you're mama's not goin' anywhere, She ain't givin' up that crown!' You got that Royal birthday blues, They gonna creep up on you just like that. Yeah, you really been paying your royal due,
Well, in and out and up and down, That's the way the money goes, and whether the pound will finally stop... Nobody really knows!
One thing that you don't want, that what really ain't that funny... Is when your...face even ain't on the money! We got badgers and lizards and hedgehogs and squirrels and even Darwin too, They've even got one elegant Scottish Hebrew, But the one thing that ain't on the money, that definitely ain't on the money.... Isn't it strange that you ain't even on the change, It doesn't make sense that your not on the pence, I never found you on the pound! Not even on a lottery ticket or a subway token or anything around there, or anything around there, now. There ain't nothin' on the money, you ain't definitely on the money, The one thing that ain't on the money....is YOU!!
God, the supreme being, is neither circumscribed by space, nor touched by time; he cannot be found in a particular direction, and his essence cannot change. The secret conversation is thus entirely spiritual; it is a direct encounter between God and the soul, abstracted from all material constraints.
It is the media that controls the boundaries of what is politically permissible, so better to change the media. Profit motives work against it, but if we can have the audience understand that most other forms of journalism are not credible, then it may be a forced move.
It is change, continuing change, inevitable change, that is the dominant factor in society today. No sensible decision can be made any longer without taking into account not only the world as it is, but the world as it will be ... This, in turn, means that our statesmen, our businessmen, our everyman must take on a science fictional way of thinking.
... I shall not waste any time on such miserable twaddle as to say that I ought to have been elected. ... It is the undoubted right of the people to change their servants, and to remove one and displace him with another at any time they choose, for a good reason, for a bad reason, or for no reason at all. If we are to remain a free people, it is the duty of public servants not grumpily and sourly to accept the verdict of the majority, but joyously to accept that verdict. . . .
We cant do anything to change the world until capitalism crumbles. In the meantime we should all go shopping to console ourselves.
Cripple crow say something for our grieving, where do we go once we start leaving. Well close that wound or else keep on bleeding and change your tune, it's got no meaning.
No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet, death is the destination we all share. No one has ever escaped it, and that is how it should be, because death is very likely the single best invention of life. It's life's change agent. It clears out the old to make way for the new.
When you're too mad and too rattled to see straight, you're bound to make mistakes. You can't go on and on for years being miserable about a situation and not have it change you. You get so you can't stand yourself.